And again He stooped down.

And again He stooped down.

It is with sins as with men, some have pedigree and some have not; for some are, and have always been, held in respect and others in contempt. The sins of place, power, bravery, genius, and those of felony, vice, brutality, are judged differently. These distinctions had little weight with Christ, and He deals with the hypocrisies of religion, the impostures of learning, and the gilded shows gotten by extortion in terms of abhorrence. Hence the jealousy with which He was watched, and the endeavours of the rabbis to draw Him into some kind of treason in His doctrine, because they feared His influence with the people, and lest He might head a revolution which would subvert the present social order. Hence the plot here so signally frustrated. And now look upon these scribes, etc., as they withdraw and follow them as Christ add the whole assembly did. Observe the orderly manner of their shame, "beginning at the eldest," etc. See how care. fully they keep the sacred rules of good breeding and deference to age: even in their sniveling defeat, and you will find how base a thing may take on airs of dignity, and how contemptible these airs of dignity may be.

I. TO CLEAR THE INFLUENCE OF A FALSE OR DEFECTIVE IMPRESSION GROWING OUT OF THE FACT THAT WE LIVE SO ENTIRELY IN THE ATMOSPHERE OF DECENCY. Our range of life is so walled in by the respectability of our associations, that what is on the other side of the wall is a world unknown. Hence we have no such impression of sin as we ought to have. It is with us in all our associations much as it is with us in church. Sitting here how can you suffer any just impression of that evil which wears a look so plausible? If there came in a fair representation of the vice and drunkenness, etc., of the town, how different it would be for me to speak of sin and for you to hear. And so of the associations of life generally. Sin in its revolting forms seldom gets near enough to meet your eye.

II. WE NEED ALSO TO CLEAR ANOTHER WRONG IMPRESSION GROWING OUT OF THE TENDENCY TO IDENTIFY SIN WITH VICE, and therefore to judge that whatever sin is respectable is no sin at all. All vice presupposes sin, but sin may be the reigning principle of the life and never produce one scar of vice or blameable injury. Indeed, virtue, as the term is commonly used, classes under sin — conduct approved irrespectively of any good principle of conduct — a goodness wholly negative and consisting in abstinence from what is base. But sin is the negation of good as respects the principle of good, anything which is not in the positive power of universal love. Virtue, therefore, which consists in barely not doing is sin, because not in any positive principle of love or duty to God — respectable indeed, but having the same root with all sin, viz. the not being in a state of positive allegiance to God.

III. RESPECTABLE SIN IS NOT LESS GUILTY BECAUSE IT HAS A LESS REVOLTING ASPECT. Even those who blame themselves for not being Christians think their blame of a higher quality than it would be under the excesses which many practise, whereas all sin is of the same principle. There are different kinds of vice, but only one kind of sin, viz. the state of being without God. Respectable sin shades into the unrespectable as twilight shades into night. The evil spirit may be trained up to politeness and be elegant, cultivated sin, exclusive and fashionable sin, industrious thrifty sin; it may be a great political manager, commercial operator, inventor; it may be learned, eloquent, poetic sin; still it is sin, and has the same radical quality which in its ranker conditions produce all the most hideous crimes. There is, of course, a difference between a courteous and an ill-natured man, a pure and a lewd man, etc., yet both are twin brothers; only you see in one how well he may be made to look, and in the other how both would look if that which is in both were allowed to work unrestrained.

IV. RESPECTABLE SIN IS OFTEN MORE BASE IN SPIRIT THAN THAT WHICH IS DESPISED. This is not the judgment of those who are apt to rule the judgments of the world. The lies of high life, e.g., are the liberties asserted by power and respectable audacity; those of commoners are fatal dishonour. The conqueror who desolates a kingdom will be named with respect by history, when probably God will look upon him with much greater abhorrence than if he had robbed a hen roost. How very respectable those learned imposters and sanctimonious extortioners! How base those publicans and sinners. But Christ, who regarded no man's appearance, was of a different opinion. It is not a show of sin that makes it base, but what is in motive, feeling, thought.

V. RESPECTABLE SIN IS COMMONLY MORE INEXCUSABLE. The depraved classes have to a great extent been trained up to the very life they lead. They are ignorant by right of their origin, accustomed only to what is lowest. Sometimes the want of bread makes them desperate. They are criminal, but who does not pity them? It is incredible to you that in your own decent life of sin, taken as related to your high advantages, there may even be a degree of criminality, which as God estimates crime is far more inexcusable than that for which many are doomed to suffer the penalties of the law.

VI. RESPECTABLE SIN IS MORE INJURIOUS. The baser forms of vicious abandonment create for us greater public burdens in the way of charity and justice, and annoy us more. But have they not a wholesome influence? They tempt no one but warn away. They hang out a flag of distress upon every shoal of temptation. We should never conceive the inherent baseness of sin if it were not shown us in their experiment; revealed in their delirium, rags, bloated faces, etc. Meanwhile, respectable sin — how attractive its pleasures, gay hours, courteous society — even its excesses are only a name for spirit! Nay, church-going sin is the most plausible, and therefore the most dangerous; for if a man never goes to a place of worship, we take his sin as a warning, but if he is regular at church, a sober, correct character, then how many will be ready to imagine that there is one form of sin that is about as good as piety itself.

VII. APPLICATIONS.

1. With how little reason are Christians cowed by the mere name and standing of those who are living under the power of sin. Doubtless it is well enough to respect them, but, however high they are, allow them never to overtop your pity. How can a true Christian ennobled by the glorious heirship be intimidated by what is only respectable sin. If he goes to God with boldness, how much more should he stand before them and speak of Christ and His salvation. To falter is a great wrong to our Master's gospel, which puts the humblest far above the most honoured sinner.

2. It is impossible in such a subject as this not to raise the question of morality.(1) Morality, apart from religion, is but another name for decency in sin. There is no more heart of holy principle in it than in the worst of felonies. It is the same thing as respects denial of God or His claims as reprobacy, only well dressed. Will that save you?(2) A far greater danger is that the decent character of your sin will keep you from the discovery of its real nature as a root of character. How difficult is true conviction when its appearances are so fair, when it creeps so insidiously into our amiable qualities.(3) How necessary it is, then, to make a study of this subtle, cunningly veiled, reputable sin long enough to fashion its real import. Ask how, if unrestrained, it would look.(4) Another motive is, no matter how respectable, you can never tell where it will end. You may be confident that virtuous irreligious living will not lead to murder. Perhaps not. Avoiding what is bloody, you may fall into what is false or low, or if you keep your decency here, the proper end will show itself hereafter, and then it will be seen how deep in criminality is every soul becoming, even under the fairest shows, coupled with neglect of God.

3. Advancing a step, observe that it is on just this view of human character under sin that Christianity is based. Christ makes no distinction of respectable and unrespectable as regards the common want of salvation. Hence the declared impossibility of eternal life even to a Nicodemus or a young ruler save by a radical change of character, but the most fallen, like this woman, Christ wants to raise.

4. And so, when you go to stand before God, it will not be even your virtues, however much commended here, that will give you an entrance among the glorified. Respectable sin will not pass there as here, and as both forms are the same in principle, the world of retribution must be a world of strange companionships. The spirits of guilty men will not be assorted by their tastes, but by their demerits. Those now pleasing themselves in the dignity of their virtues may fall into group with those now avoided with revulsion.